| y_ali
| | khalifa
| | arabic
| | literal
| | arabic-png
| | translit
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| 1. * |
Praise be to Allah, Who hath sent to His Servant the Book, and hath allowed therein no Crookedness:
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Praise GOD, who revealed to His servant this scripture, and made it flawless.
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سورة الكهف بسم الله الرحمن الرحيم ــــ الحمد لله الذي انزل على عبده الكتاب ولم يجعل له عوجا
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The praise/gratitude (is) to God who descended on His worshipper/slave The Book, and He did not make/create for it crookedness/indirectness.
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Alhamdu lillahi allathee anzala AAalaAAabdihi alkitaba walam yajAAal lahu AAiwajan
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| 2. * |
(He hath made it) Straight (and Clear) in order that He may warn (the godless) of a terrible Punishment from Him, and that He may give Glad Tidings to the Believers who work righteous deeds, that they shall have a goodly Reward,
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A perfect (scripture) to warn of severe retribution from Him, and to deliver good news to the believers who lead a righteous life, that they have earned a generous recompense.
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قيما لينذر باسا شديدا من لدنه ويبشر المؤمنين الذين يعملون الصالحات ان لهم اجرا حسنا
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A straight/valuable (Book) to warn/give notice (of) a severe power/might from at Him, and (it) announces good news (to) the believers those who make/do the correct/righteous deeds, that (E) for them (is a) good/beautiful reward.
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Qayyiman liyunthira basan shadeedan min ladunhu wayubashshira almumineena allatheena yaAAmaloona alssalihati anna lahum ajranhasanan
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| 3. * |
Wherein they shall remain for ever:
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Wherein they abide forever.
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ماكثين فيه ابدا
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(They) are remaining/residing in it forever/eternally (E).
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Makitheena feehi abadan
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| 4. * |
Further, that He may warn those (also) who say, "(Allah) hath begotten a son":
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And to warn those who said, "GOD has begotten a son!"
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وينذر الذين قالوا اتخذ الله ولدا
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And He/it warns/gives notice (to) those who said: "God took/received a child (a son)."
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Wayunthira allatheena qaloo ittakhatha Allahu waladan
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| 5. * |
No knowledge have they of such a thing, nor had their fathers. It is a grievous thing that issues from their mouths as a saying what they say is nothing but falsehood!
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They possess no knowledge about this, nor did their parents. What a blasphemy coming out of their mouths! What they utter is a gross lie.
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مالهم به من علم ولا لابائهم كبرت كلمة تخرج من افواههم ان يقولون الا كذبا
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Nothing from knowledge (is) to them with it (they have no knowledge of it) and nor to their fathers, a word/speech/sermon became big (that) emerges from their mouths, that they say except lies/denials/falsifications (about God).
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Malahum bihi min AAilmin walali-aba-ihim kaburat kalimatan takhruju min afwahihim in yaqooloona illakathiban
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| 6. * |
Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message.
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You may blame yourself on account of their response to this narration, and their disbelieving in it; you may be saddened.
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فلعلك باخع نفسك على اثارهم ان لم يؤمنوا بهذا الحديث اسفا
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So maybe/perhaps you (are) exhausting/destroying yourself from anger sorrowfully/angrily on their tracks, if they do not believe with this the information/speech.
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FalaAAallaka bakhiAAun nafsaka AAalaatharihim in lam yu\minoo bihathaalhadeethi asafan
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| 7. * |
That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct.
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We have adorned everything on earth, in order to test them, and thus distinguish those among them who work righteousness.
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انا جعلنا ماعلى الارض زينة لها لنبلوهم ايهم احسن عملا
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We have made/put what (is) on the earth/Planet Earth (as) decoration/beauty for it, to test them which of them (is) better (in) a deed.
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InnajaAAalnamaAAalaal-ardi zeenatan lahalinabluwahum ayyuhum ahsanu AAamalan
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| 8. * |
Verily what is on earth we shall make but as dust and dry soil (without growth or herbage).
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Inevitably, we will wipe out everything on it, leaving it completely barren.
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وانا لجاعلون ماعليها صعيدا جرزا
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And We are making/putting (E) what (is) on it destroyed/infertile dust.
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Wa-innalajaAAiloona maAAalayhasaAAeedan juruzan
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| 9. * |
Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign?
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Why else do you think we are telling you about the people of the cave, and the numbers connected with them? They are among our wondrous signs.
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ام حسبت ان اصحاب الكهف والرقيم كانوا من اياتنا عجبا
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Or (have) you thought/supposed that (E) the cave's and The Book's/inscription's owners/company, were (in) astonishment/amazement from Our verses/signs/evidences? (Did you think that the cave's and The Book's people were strange or amazing?)
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Amhasibta anna as-haba alkahfi waalrraqeemi kanoo minayatinaAAajaban
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| 10. * |
Behold, the youths betook themselves to the Cave: they said, "Our Lord! bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!"
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When the youths took refuge in the cave, they said, "Our Lord, shower us with Your mercy, and bless our affairs with Your guidance."
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اذ اوى الفتية الى الكهف فقالوا ربنا اتنا من لدنك رحمة وهيئ لنا من امرنا رشدا
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When the youths/servants took shelter/refuge to (in) the cave, so they said: "Our Lord give/bring us from at You mercy and prepare/make possible for us from our matter/affair (a) correct/right guidance."
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Ithawaalfityatu ilaalkahfi faqaloo rabbanaatinamin ladunka rahmatan wahayyi\ lanamin amrinarashadan
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| 11. * |
Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not):
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We then sealed their ears in the cave for a predetermined number of years.
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فضربنا على اذانهم في الكهف سنين عددا
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So We stamped/resided/palpitated (refer to in dictionary) on their ears in the cave numerous years.
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FadarabnaAAalaathanihim fee alkahfi sineena AAadadan
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| 12. * |
Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried!
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Then we resurrected them to see which of the two parties could count the duration of their stay therein.
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ثم بعثناهم لنعلم اي الحزبين احصى لما لبثوا امدا
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Then We sent/resurrected/revived them to know which (of) the two groups/parties (is) more counting/controlling to what time they remained/waited.
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Thumma baAAathnahum linaAAlama ayyu alhizbayni ahsalimalabithoo amadan
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| 13. * |
We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance:
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We narrate to you their history, truthfully. They were youths who believed in their Lord, and we increased their guidance.
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نحن نقص عليك نباهم بالحق انهم فتية امنوا بربهم وزدناهم هدى
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We narrate/inform on (to) you their information/news with the truth, that they truly are youths/servants, they believed with their Lord, and We increased them guidance.
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Nahnu naqussu AAalayka nabaahum bialhaqqi innahum fityatunamanoo birabbihim wazidnahum hudan
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| 14. * |
We gave strength to their hearts: Behold, they stood up and said: "Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity!
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We strengthened their hearts when they stood up and proclaimed: "Our only Lord is the Lord of the heavens and the earth. We will never worship any other god beside Him. Otherwise, we would be far astray.
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وربطنا على قلوبهم اذ قاموا فقالوا ربنا رب السماوات والارض لن ندعوا من دونه الها لقد قلنا اذا شططا
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And We strengthened/braced, on their hearts/minds, when they stood/kept up, so they said: "Our Lord, Lord (of) the skies/space and the earth/Planet Earth, we will never/not call from other than Him, a god, (what) we had then said (is) being unjust/excess of the limit."
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WarabatnaAAalaquloobihim ithqamoo faqaloo rabbunarabbu alssamawati waal-ardi lan nadAAuwa min doonihi ilahan laqad qulnaithan shatatan
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| 15. * |
"These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah.
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"Here are our people setting up gods beside Him. If only they could provide any proof to support their stand! Who is more evil than the one who fabricates lies and attributes them to GOD?
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هؤلاء قومنا اتخذوا من دونه الهة لولاياتون عليهم بسلطان بين فمن اظلم ممن افترى على الله كذبا
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Those (are) Our nation they took from other than Him gods, if only they come on them with a proof/authority, clear/shown/explained, so who (is) more unjust/oppressive than who fabricated/cut and split on (about) God lies/denials/falsifications?
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Haola-i qawmunaittakhathoo min doonihialihatan lawlaya\toona AAalayhim bisultanin bayyinin faman athlamu mimmani iftaraAAalaAllahi kathiban
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| 16. * |
"When ye turn away from them and the things they worship other than Allah, betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease."
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"Since you wish to avoid them, and their worshiping of other than GOD, let us take refuge in the cave. May your Lord shower you with His mercy and direct you to the right decision."
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واذا اعتزلتموهم ومايعبدون الا الله فاووا الى الكهف ينشر لكم ربكم من رحمته ويهيئ لكم من امركم مرفقا
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And when you separated/isolated/withdrew yourselves from them and what they worship, except God, so takeshelter/refuge to the cave, your Lord spreads/extends for you from His mercy, and He prepares/makes possible for you from your matter/affair convenience/benefit/help.
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Wa-ithi iAAtazaltumoohum wamayaAAbudoona illaAllaha fawoo ilaalkahfi yanshur lakum rabbukum min rahmatihi wayuhayyi lakum min amrikum mirfaqan
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| 17. * |
Thou wouldst have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the Signs of Allah. He whom Allah, guides is rightly guided; but he whom Allah leaves to stray,- for him wilt thou find no protector to lead him to the Right Way.
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You could see the sun when it rose coming from the right side of their cave, and when it set, it shone on them from the left, as they slept in the hollow thereof. This is one of GOD's portents. Whomever GOD guides is the truly guided one, and whomever He sends astray, you will not find for him a guiding teacher.
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وترى الشمس اذا طلعت تزاور عن كهفهم ذات اليمين واذا غربت تقرضهم ذات الشمال وهم في فجوة منه ذلك من ايات الله من يهد الله فهو المهتد ومن يضلل فلن تجد له وليا مرشدا
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And you see the sun when it rose/ascended/appeared, it bends and curves/visits on their cave that of the right, and when it departed/declined/set, it parallels/crosses/passes them that of the left, and they are in an opening from it; that (is) from God's verses/signs/evidences; whom God guides so he is the guided, and whom He misguides/who misguides (others) so you will never/not find for him a guardian/ally a correct/right guide.
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Wataraalshshamsa ithatalaAAat tazawaru AAan kahfihimthata alyameeni wa-ithagharabat taqriduhumthata alshshimali wahum fee fajwatin minhuthalika minayati Allahi man yahdi Allahu fahuwa almuhtadi waman yudlil falan tajida lahu waliyyan murshidan
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| 18. * |
Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them.
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You would think that they were awake, when they were in fact asleep. We turned them to the right side and the left side, while their dog stretched his arms in their midst. Had you looked at them, you would have fled from them, stricken with terror.
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وتحسبهم ايقاظا وهم رقود ونقلبهم ذات اليمين وذات الشمال وكلبهم باسط ذراعيه بالوصيد لو اطلعت عليهم لوليت منهم فرارا ولملئت منهم رعبا
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And you think/suppose them (to be) awake/alert, and they are asleep/lying down, and We turn them/turn them around that of the right (side), and that of the left (side), and their dog (is) spreading/extending its two arms (paws) at the cave/doorstep/mountain, if you saw/looked on/over them you would have turned away from them escaping/fleeing/running away, and you would have been filled (by) terror/fright from them.
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Watahsabuhum ayqathan wahum ruqoodun wanuqallibuhumthata alyameeni wathata alshshimali wakalbuhum basitunthiraAAayhi bialwaseedi lawi ittalaAAta AAalayhim lawallayta minhum firaran walamuli\ta minhum ruAAban
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| 19. * |
Such (being their state), we raised them up (from sleep), that they might question each other. Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At length) they (all) said, "(Allah) (alone) knows best how long ye have stayed here.... Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) and bring some to you, that (ye may) satisfy your hunger therewith: And let him behave with care and courtesy, and let him not inform any one about you.
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When we resurrected them, they asked each other, "How long have you been here?" "We have been here one day or part of the day," they answered. "Your Lord knows best how long we stayed here, so let us send one of us with this money to the city. Let him fetch the cleanest food, and buy some for us. Let him keep a low profile, and attract no attention.
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وكذلك بعثناهم ليتساءلوا بينهم قال قائل منهم كم لبثتم قالوا لبثنا يوما او بعض يوم قالوا ربكم اعلم بما لبثتم فابعثوا احدكم بورقكم هذه الى المدينة فلينظر ايها ازكى طعاما فلياتكم برزق منه وليتلطف ولايشعرن بكم احدا
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And as/like that We sent/resurrected/revived them to ask/question each other between them, a speaker from them said: "How much (have) you stayed/remained ?" They said: "We stayed/remained a day or part of a day." They said: "Your Lord (is) more knowledgeable with what you stayed/remained, so send one of you with this your paper/money to the city/town so he looks/watches/waits (E) which/what (is a) more pure/correct food, so he comes to you with a provision/means of livelihood from it, and (he) should be courteous/polite, and do not make anyone feel/know/sense with (about) you."
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Wakathalika baAAathnahum liyatasaaloo baynahum qala qa-ilun minhum kam labithtum qaloo labithnayawman aw baAAda yawmin qaloo rabbukum aAAlamu bimalabithtum faibAAathoo ahadakum biwariqikum hathihi ilaalmadeenati falyanthur ayyuhaazkataAAaman falya\tikum birizqin minhu walyatalattaf walayushAAiranna bikum ahadan
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| 20. * |
"For if they should come upon you, they would stone you or force you to return to their cult, and in that case ye would never attain prosperity."
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"If they discover you, they will stone you, or force you to revert to their religion, then you can never succeed."
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انهم ان يظهروا عليكم يرجموكم او يعيدوكم في ملتهم ولن تفلحوا اذا ابدا
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That they truly if they see and know of/overcome on you, they stone you, or they return you in (to) their religion/faith, and you will never/not win/succeed then ever (E).
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Innahum in yathharoo AAalaykum yarjumookum aw yuAAeedookum fee millatihim walan tuflihoo ithan abadan
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| 21. * |
Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them."
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We caused them to be discovered, to let everyone know that GOD's promise is true, and to remove all doubt concerning the end of the world. The people then disputed among themselves regarding them. Some said, "Let us build a building around them." Their Lord is the best knower about them. Those who prevailed said, "We will build a place of worship around them."
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وكذلك اعثرنا عليهم ليعلموا ان وعد الله حق وان الساعة لاريب فيها اذ يتنازعون بينهم امرهم فقالوا ابنوا عليهم بنيانا ربهم اعلم بهم قال الذين غلبوا على امرهم لنتخذن عليهم مسجدا
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And as/like that We made be stumbled upon on them (We made them be stumbled upon) to know that God's promise (is) truth, and that (E) the Hour/Resurrection (there is) no doubt/suspicion in it, when they dispute/argue their matter/affair between them, so they said: "Build/construct on them a building/structure, their Lord (is) more knowledgeable with (of) them." Those who defeated/overcame on their matter/affair said: "We will take (E) on them a mosque/place of worshipping God."
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Wakathalika aAAtharnaAAalayhim liyaAAlamoo anna waAAda Allahihaqqun waanna alsaAAata larayba feehaithyatanazaAAoona baynahum amrahum faqaloo ibnoo AAalayhim bunyanan rabbuhum aAAlamu bihim qala allatheena ghalaboo AAalaamrihim lanattakhithanna AAalayhim masjidan
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| 22. * |
(Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: "My Lord knoweth best their number; It is but few that know their (real case)." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers.
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Some would say, "They were three; their dog being the fourth," while others would say, "Five; the sixth being their dog," as they guessed. Others said, "Seven," and the eighth was their dog. Say, "My Lord is the best knower of their number." Only a few knew the correct number. Therefore, do not argue with them; just go along with them. You need not consult anyone about this.
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سيقولون ثلاثة رابعهم كلبهم ويقولون خمسة سادسهم كلبهم رجما بالغيب ويقولون سبعة وثامنهم كلبهم قل ربي اعلم بعدتهم مايعلمهم الا قليل فلا تمار فيهم الا مراء ظاهرا ولاتستفت فيهم منهم احدا
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They will say: "Three, their fourth (is) their dog." And they say: "Five, their sixth (is) their dog." An unsubstantiated guess with the unseen/absent, and they say: "Seven and their eighth (is) their dog." Say: "My Lord (is) more knowledgeable with (of) their number, none knows them except few/little, so do not argue/discuss in (about) them, except apparent/visible argument/discussion, and do not take (an) opinion/a clarification (of)anyone from them in (about) them."
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Sayaqooloona thalathatun rabiAAuhum kalbuhum wayaqooloona khamsatun sadisuhum kalbuhum rajman bialghaybi wayaqooloona sabAAatun wathaminuhum kalbuhum qul rabbee aAAlamu biAAiddatihim mayaAAlamuhum illaqaleelun falatumari feehim illamiraanthahiran walatastafti feehim minhum ahadan
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| 23. * |
Nor say of anything, "I shall be sure to do so and so tomorrow"-
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You shall not say that you will do anything in the future,
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ولاتقولن لشئ اني فاعل ذلك غدا
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And do not say (E) to a thing: "That I am making/doing that tomorrow/(in the) future."
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Walataqoolanna lishay-in innee faAAilunthalika ghadan
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| 24. * |
Without adding, "So please Allah." and call thy Lord to mind when thou forgettest, and say, "I hope that my Lord will guide me ever closer (even) than this to the right road."
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without saying, "GOD willing." If you forget to do this, you must immediately remember your Lord and say, "May my Lord guide me to do better next time."
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الا ان يشاء الله واذكر ربك اذا نسيت وقل عسى ان يهدين ربي لاقرب من هذا رشدا
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Except that (E) God wills/wants, and mention/remember your Lord if you forgot, and say: "Maybe/perhaps that (E) my Lord guides me to nearer/closer than that (a) correct/right guidance."
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Illaan yashaa Allahu waothkur rabbaka ithanaseeta waqul AAasaan yahdiyani rabbee li-aqraba min hatharashadan
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| 25. * |
So they stayed in their Cave three hundred years, and (some) add nine (more)
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They stayed in their cave three hundred years, increased by nine.
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ولبثوا في كهفهم ثلاث مئة سنين وازدادوا تسعا
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And they stayed/remained in their cave three hundred years and they were increased (by) nine (years).
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Walabithoo fee kahfihim thalatha mi-atin sineena waizdadoo tisAAan
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| 26. * |
Say: "(Allah) knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever.
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Say, "GOD is the best knower of how long they stayed there." He knows all secrets in the heavens and the earth. By His grace you can see; by His grace you can hear. There is none beside Him as Lord and Master, and He never permits any partners to share in His kingship.
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قل الله اعلم بما لبثوا له غيب السماوات والارض ابصربه واسمع مالهم من دونه من ولي ولايشرك في حكمه احدا
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Say: "God (is) more knowledgeable with what they stayed/remained, for Him (are) the skies'/space's and the earth's/Planet Earth's unseen/invisible, see/look/understand with Him, and make (to) hear/listen, (there is) none for them from other than Him (as a) guardian/ally, and He does not share/make partners in His judgment/rule anyone.201
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Quli Allahu aAAlamu bimalabithoo lahu ghaybu alssamawati waal-ardi absir bihi waasmiAA malahum min doonihi min waliyyin walayushriku feehukmihi ahadan
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| 27. * |
And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him.
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You shall recite what is revealed to you of your Lord's scripture. Nothing shall abrogate His words, and you shall not find any other source beside it.
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واتل مااوحي اليك من كتاب ربك لامبدل لكلماته ولن تجد من دونه ملتحدا
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And read/recite what was inspired/transmitted to you from your Lord's Book, (there is) no exchanger/replacer/substitutor to His words/expressions, and you will never/not find from other than Him a shelter/refuge.
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Waotlu maoohiya ilayka min kitabi rabbika lamubaddila likalimatihi walan tajida min doonihi multahadan
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| 28. * |
And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.
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You shall force yourself to be with those who worship their Lord day and night, seeking Him alone. Do not turn your eyes away from them, seeking the vanities of this world. Nor shall you obey one whose heart we rendered oblivious to our message; one who pursues his own desires, and whose priorities are confused.
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واصبر نفسك مع الذين يدعون ربهم بالغداة والعشي يريدون وجهه ولاتعد عيناك عنهم تريد زينة الحياة الدنيا ولاتطع من اغفلنا قلبه عن ذكرنا واتبع هواه وكان امره فرطا
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And be patient your self with those who call their Lord at early mornings/between dawn and sunrise and (during) the evening/first darkness/dinnertime, they want His face/direction, and do not pass your two eyes from them, you want the life the present's/worldly life's decoration/beauty, and do not obey whom We ig nored/neglected/disregarded his heart/mind from mentioning/remembering Us, and he followed his self attraction for desire, and his matter/affair was wasteful/excessive of the limit.
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Waisbir nafsaka maAAa allatheena yadAAoona rabbahum bialghadati waalAAashiyyi yureedoona wajhahu walataAAdu AAaynaka AAanhum tureedu zeenata alhayati alddunyawalatutiAA man aghfalnaqalbahu AAanthikrinawaittabaAAa hawahu wakana amruhu furutan
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| 29. * |
Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it): for the wrong-doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on!
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Proclaim: "This is the truth from your Lord," then whoever wills let him believe, and whoever wills let him disbelieve. We have prepared for the transgressors a fire that will completely surround them. When they scream for help, they will be given a liquid like concentrated acid that scalds the faces. What a miserable drink! What a miserable destiny!
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وقل الحق من ربكم فمن شاء فليؤمن ومن شاء فليكفر انا اعتدنا للظالمين نارا احاط بهم سرادقها وان يستغيثوا يغاثوا بماء كالمهل يشوي الوجوه بئس الشراب وساءت مرتفقا
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And say: "The truth (is) from your Lord, so who willed/wanted, so he should believe, and who willed/wanted, so he should disbelieve, that We have prepared/made ready to the unjust/oppressive a fire, its elevated surrounding ash/smoke encircled/enveloped with them, and if they seek/ask for help (rain) they be helped/aided/rained upon with water as the dead's pus/refined oil, (it) roasts/grills the faces/fronts, how bad (is) the drink? And it was a bad/evil/harmful convenience/benefit."
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Waquli alhaqqu min rabbikum faman shaa falyumin waman shaa falyakfur innaaAAtadnalilththalimeena naran ahata bihim suradiquhawa-in yastagheethoo yughathoo bima-in kaalmuhli yashwee alwujooha bisa alshsharabu wasaat murtafaqan
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| 30. * |
As to those who believe and work righteousness, verily We shall not suffer to perish the reward of any who do a (single) righteous deed.
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As for those who believe and lead a righteous life, we never fail to recompense those who work righteousness.
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ان الذين امنوا وعملوا الصالحات انا لانضيع اجر من احسن عملا
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That those who believed and made/did the correct/righteous deeds, we (E)do not loose/waste (the) reward (of) whom did good deed(s).
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Inna allatheenaamanoo waAAamiloo alssalihati innalanudeeAAu ajra man ahsana AAamalan
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| 31. * |
For them will be Gardens of Eternity; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade: They will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on!
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They have deserved gardens of Eden wherein rivers flow. They will be adorned therein with bracelets of gold, and will wear clothes of green silk and velvet, and will rest on comfortable furnishings. What a wonderful reward; what a wonderful abode!
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اولئك لهم جنات عدن تجري من تحتهم الانهار يحلون فيها من اساور من ذهب ويلبسون ثيابا خضرا من سندس واستبرق متكئين فيها على الارائك نعم الثواب وحسنت مرتفقا
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Those are for them treed gardens/paradises (as) eternal residence, the rivers/waterways flow from beneath/below them, they be bejeweled/decorated in it from bracelets from gold, and they dress/wear green clothes/garments from sarcenet (a certain type of silk or brocade), and brocade (silk and gold fabric), leaning/reclining/resting on the luxurious beds/couches in it, blessed/praised (is) the reward/compensation, and (it) became a good/beautiful companion/convenience.
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Ola-ika lahum jannatu AAadnin tajree min tahtihimu al-anharu yuhallawna feehamin asawira minthahabin wayalbasoona thiyaban khudran min sundusin wa-istabraqin muttaki-eena feehaAAalaal-ara-iki niAAma alththawabu wahasunat murtafaqan
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| 32. * |
Set forth to them the parable of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.
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Cite for them the example of two men: we gave one of them two gardens of grapes, surrounded by date palms, and placed other crops between them.
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واضرب لهم مثلا رجلين جعلنا لاحدهما جنتين من اعناب وحففناهما بنخل وجعلنا بينهما زرعا
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And give for them an example/proverb (of) two men, We made/created to one of them two treed gardens from grapes, and We surrounded/encircled them (B) with palm trees, and We made/put between them (B) plants/crops.
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Waidrib lahum mathalan rajulayni jaAAalnali-ahadihimajannatayni min aAAnabin wahafafnahumabinakhlin wajaAAalnabaynahumazarAAan
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| 33. * |
Each of those gardens brought forth its produce, and failed not in the least therein: in the midst of them We caused a river to flow.
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Both gardens produced their crops on time, and generously, for we caused a river to run through them.
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كلتا الجنتين اتت اكلها ولم تظلم منه شيئا وفجرنا خلالهما نهرا
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Each of them (B) the two treed gardens gave/brought its food/fruits and (it) did not cause injustice from it a thing, and We caused to flow/burst in between and around it a river/waterway.
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Kiltaaljannatayniatat okulahawalam tathlim minhu shay-an wafajjarnakhilalahumanaharan
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| 34. * |
(Abundant) was the produce this man had : he said to his companion, in the course of a mutual argument: "more wealth have I than you, and more honour and power in (my following of) men."
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Once, after harvesting, he boastfully told his friend: "I am far more prosperous than you, and I command more respect from the people."
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وكان له ثمر فقال لصاحبه وهو يحاوره انا اكثر منك مالا واعز نفرا
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And for him was fruit, so he said to his companion/friend and he, he is discussing/debating with him: "I am more than you (in) property/possession/wealth and more powerful (in) a group/family/tribe."
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Wakana lahu thamarun faqala lisahibihi wahuwa yuhawiruhu anaaktharu minka malan waaAAazzu nafaran
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| 35. * |
He went into his garden in a state (of mind) unjust to his soul: He said, "I deem not that this will ever perish,
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When he entered his garden, he wronged his soul by saying, "I do not think that this will ever end.
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ودخل جنته وهو ظالم لنفسه قال مااظن ان تبيد هذه ابدا
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And he entered his treed garden and he is unjust/oppressive to himself, he said: "I do not think/suppose that this be destroyed/perished ever (E)."
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Wadakhala jannatahu wahuwathalimun linafsihi qala maathunnu an tabeeda hathihi abadan
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| 36. * |
"Nor do I deem that the Hour (of Judgment) will (ever) come: Even if I am brought back to my Lord, I shall surely find (there) something better in exchange."
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"Moreover, I think this is it; I do not think that the Hour (the Hereafter) will ever come to pass. Even if I am returned to my Lord, I will (be clever enough to) possess an even better one over there."
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ومااظن الساعة قائمة ولئن رددت الى ربي لاجدن خيرا منها منقلبا
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And I do not think/suppose (that) the Hour/Resurrection (is) starting, and if (E) I returned to my Lord I will find (E) better than it a place of return.
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Wamaathunnu alssaAAata qa-imatan wala-in rudidtu ilarabbee laajidanna khayran minhamunqalaban
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| 37. * |
His companion said to him, in the course of the argument with him: "Dost thou deny Him Who created thee out of dust, then out of a sperm-drop, then fashioned thee into a man?
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His friend said to him, as he debated with him, "Have you disbelieved in the One who created you from dust, then from a tiny drop, then perfected you into a man?
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قال له صاحبه وهو يحاوره اكفرت بالذي خلقك من تراب ثم من نطفة ثم سواك رجلا
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His companion/friend said to him and he is discussing/debating with him: "Did you disbelieve with Who created you from dust/earth then from a drop/male's or females' secretion, then He straightened you (into) a man?"
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Qala lahusahibuhu wahuwa yuhawiruhu akafarta biallathee khalaqaka min turabin thumma min nutfatin thumma sawwaka rajulan
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| 38. * |
"But (I think) for my part that He is Allah, My Lord, and none shall I associate with my Lord.
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"As for me, GOD is my Lord, and I will never set up any other god besides my Lord.
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لكنا هو الله ربي ولااشرك بربي احدا
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But/however I, (to me) He is God my Lord, and I do not share/make partners with my Lord anyone.
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Lakinna huwa Allahu rabbee walaoshriku birabbee ahadan
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| 39. * |
"Why didst thou not, as thou wentest into thy garden, say: '(Allah)'s will (be done)! There is no power but with Allah.' If thou dost see me less than thee in wealth and sons,
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"When you entered your garden, you should have said, `This is what GOD has given me (Maa Shaa Allah). No one possesses power except GOD (La Quwwata Ellaa Bellaah).' You may see that I possess less money and less children than you.
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ولولااذ دخلت جنتك قلت ماشاء الله لاقوة الا بالله ان ترن انا اقل منك مالا وولدا
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And if only when you entered your treed garden, you said: 'What God willed/wanted! No strength/power except by God,' if you see me, I am less/fewer than you (in) property/possession/wealth and children.202
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Walawlaithdakhalta jannataka qulta mashaa Allahu laquwwata illabiAllahi in tarani anaaqalla minka malan wawaladan
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| 40. * |
"It may be that my Lord will give me something better than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand!-
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"My Lord may grant me better than your garden. He may send a violent storm from the sky that wipes out your garden, leaving it completely barren.
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فعسى ربي ان يؤتين خيرا من جنتك ويرسل عليها حسبانا من السماء فتصبح صعيدا زلقا
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So maybe/perhaps my Lord that He gives/brings me better than your treed garden, and He sends on it thunder storms/small arrows from the sky/space, so it becomes/becomes in the morning slippery/slithery dust.
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FaAAasarabbee an yu\tiyani khayran min jannatika wayursila AAalayhahusbanan mina alssama-i fatusbihasaAAeedan zalaqan
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| 41. * |
"Or the water of the garden will run off underground so that thou wilt never be able to find it."
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"Or, its water may sink deeper, out of your reach."
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او يصبح ماؤها غورا فلن تستطيع له طلبا
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Or its water becomes/becomes in the morning deep/deeply sunk/bottomed, so you will never/not be able for it seeking/wanting (be unable to retrieve water).
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Aw yusbiha maohaghawran falan tastateeAAa lahutalaban
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| 42. * |
So his fruits (and enjoyment) were encompassed (with ruin), and he remained twisting and turning his hands over what he had spent on his property, which had (now) tumbled to pieces to its very foundations, and he could only say, "Woe is me! Would I had never ascribed partners to my Lord and Cherisher!"
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Indeed, his crops were wiped out, and he ended up sorrowful, lamenting what he had spent on it in vain, as his property lay barren. He finally said, "I wish I never set up my property as a god beside my Lord."
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واحيط بثمره فاصبح يقلب كفيه على ماانفق فيها وهي خاوية على عروشها ويقول ياليتني لم اشرك بربي احدا
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And (he) was surrounded/encircled with his fruit, so he became/became in the morning, he turns/turns around/turns over his two palms, on (about) what he spent in it, and it is fallen/destroyed/empty on its branches/grape vines and he says: "Oh I wish I would have not shared/made partners with my Lord anyone."
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Waoheeta bithamarihi faasbaha yuqallibu kaffayhi AAalamaanfaqa feehawahiya khawiyatun AAalaAAurooshihawayaqoolu yalaytanee lam oshrik birabbee ahadan
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| 43. * |
Nor had he numbers to help him against Allah, nor was he able to deliver himself.
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No force on earth could have helped him against GOD, nor was it possible for him to receive any help.
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ولم تكن له فئة ينصرونه من دون الله وماكان منتصرا
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And (there) was not for him a group they give him victory from other than God, and he was not a victorious.
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Walam takun lahu fi-atun yansuroonahu min dooni Allahi wamakana muntasiran
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| 44. * |
There, the (only) protection comes from Allah, the True One. He is the Best to reward, and the Best to give success.
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That is because the only true Lord and master is GOD; He provides the best recompense, and with Him is the best destiny.
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هنالك الولاية لله الحق هو خير ثوابا وخير عقبا
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At that place and time the ownership/might (is) to God, the truth, He is (the) best (in) reward/replacement/compensation and best (in) an end.
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Hunalika alwalayatu lillahi alhaqqi huwa khayrun thawaban wakhayrun AAuqban
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| 45. * |
Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.
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Cite for them the example of this life as water that we send down from the sky to produce plants of the earth, then they turn into hay that is blown away by the wind. GOD is able to do all things.
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واضرب لهم مثل الحياة الدنيا كماء انزلناه من السماء فاختلط به نبات الارض فاصبح هشيما تذروه الرياح وكان الله على كل شئ مقتدرا
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And give to them the life the present's/worldly life's example/proverb as water, We descended it from the sky, so the land's/Earth's plant mixed/mingled with it, so it became/became in the morning dried and broken plants/trees, the winds/breezes scatter/spread/winnow it (the water) and God was/is on every thing capable/able/powerful.
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Waidrib lahum mathala alhayati alddunyakama-in anzalnahu mina alssama-i faikhtalata bihi nabatu al-ardi faasbaha hasheeman tathroohu alrriyahu wakana Allahu AAalakulli shay-in muqtadiran
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| 46. * |
Wealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of thy Lord, as rewards, and best as (the foundation for) hopes.
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Money and children are the joys of this life, but the righteous works provide an eternal recompense from your Lord, and a far better hope.
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المال والبنون زينة الحياة الدنيا والباقيات الصالحات خير عند ربك ثوابا وخير املا
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The property/possession/wealth and the sons/sons and daughters (are) the life the present's/worldly life's decoration/beauty, and the remainders the correct/righteous deeds (are) better at your Lord (in) a reward/replacement, and better hope.
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Almalu waalbanoona zeenatu alhayati alddunyawaalbaqiyatu alssalihatu khayrun AAinda rabbika thawaban wakhayrun amalan
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| 47. * |
One Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them.
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The day will come when we wipe out the mountains, and you will see the earth barren. We will summon them all, not leaving out a single one of them.
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ويوم نسير الجبال وترى الارض بارزة وحشرناهم فلم نغادر منهم احدا
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And a day We move/manipulate the mountains and you see the earth/Planet Earth emerging/appearing, and We gathered them, so We did not leave out from them anyone.
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Wayawma nusayyiru aljibala wataraal-arda barizatan wahasharnahum falam nughadir minhum ahadan
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| 48. * |
And they will be marshalled before thy Lord in ranks, (with the announcement), "Now have ye come to Us (bare) as We created you first: aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!":
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They will be presented before your Lord in a row. You have come to us as individuals, just as we created you initially. Indeed, this is what you claimed will never happen.
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وعرضوا على ربك صفا لقد جئتمونا كما خلقناكم اول مرة بل زعمتم الن نجعل لكم موعدا
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And they were displayed/exhibited on (to) your Lord (in) a row/line/arranged (and told): "You had come to Us as We created you (on the) first/beginning time, but you claimed/alleged that We not make for you an appointment."
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WaAAuridoo AAalarabbikasaffan laqad ji\tumoonakamakhalaqnakum awwala marratin bal zaAAamtum allan najAAala lakum mawAAidan
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| 49. * |
And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice.
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The record will be shown, and you will see the guilty fearful of its contents. They will say, "Woe to us. How come this book leaves nothing, small or large, without counting it?" They will find everything they had done brought forth. Your Lord is never unjust towards anyone.
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ووضع الكتاب فترى المجرمين مشفقين مما فيه ويقولون ياويلتنا مال هذا الكتاب لايغادر صغيرة ولاكبيرة الا احصاها ووجدوا ماعملوا حاضرا ولايظلم ربك احدا
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And The Book was put/laid/raised, so you see the criminals/sinners afraid/cautious from what (is) in it, and they say: "Oh our calamity/scandal, what to that The Book, (it) does not leave out small/little and nor big/great except it counted/computed it ?" And they found what they made/did present, and your Lord does not cause injustice/oppression (to) anyone.
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WawudiAAa alkitabu fataraalmujrimeena mushfiqeena mimmafeehi wayaqooloona yawaylatanamalihathaalkitabi layughadirusagheeratan walakabeeratan illaahsahawawajadoo maAAamiloohadiran walayathlimu rabbuka ahadan
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| 50. * |
Behold! We said to the angels, "Bow down to Adam": They bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrong-doers!
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We said to the angels, "Fall prostrate before Adam." They fell prostrate, except Satan. He became a jinn, for he disobeyed the order of His Lord. Will you choose him and his descendants as lords instead of Me, even though they are your enemies? What a miserable substitute!
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واذ قلنا للملائكة اسجدوا لادم فسجدوا الا ابليس كان من الجن ففسق عن امر ربه افتتخذونه وذريته اولياء من دوني وهم لكم عدو بئس للظالمين بدلا
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And when We said to the angels: "Prostrate to Adam, so they prostrated except Satan/Iblis (he) was from the Jinns/an intelligent free willing creature created before man, so he debauched from his Lord's order/command, do you take him and his descendants (as) guardians/allies from other than Me? And they are for you an enemy, and how bad to the unjust/oppressive an exchange/replacement/substitution?
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Wa-ithqulnalilmala-ikati osjudoo li-adama fasajadoo illaibleesa kana mina aljinni fafasaqa AAan amri rabbihi afatattakhithoonahu wathurriyyatahu awliyaa min doonee wahum lakum AAaduwwun bi\sa lilththalimeena badalan
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| 51. * |
I called them not to witness the creation of the heavens and the earth, nor (even) their own creation: nor is it for helpers such as Me to take as lead (men) astray!
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I never permitted them to witness the creation of the heavens and the earth, nor the creation of themselves. Nor do I permit the wicked to work in My kingdom.
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مااشهدتم خلق السماوات والارض ولاخلق انفسهم وماكنت متخذ المضلين عضدا
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I did not make them witness/testify the skies'/space's and the earth's/Planet Earth's creation, and nor creation (of) themselves, and I was not taking the misguiders (as) support/help/assistance.
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Maashhadtuhum khalqa alssamawati waal-ardi walakhalqa anfusihim wamakuntu muttakhitha almudilleena AAadudan
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| 52. * |
One Day He will say, "Call on those whom ye thought to be My partners," and they will call on them, but they will not listen to them; and We shall make for them a place of common perdition.
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The day will come when He says, "Call upon My partners, whom you claimed to be gods beside Me," they will call on them, but they will not respond to them. An insurmountable barrier will separate them from each other.
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ويوم يقول نادوا شركائي الذين زعمتم فدعوهم فلم يستجيبوا لهم وجعلنا بينهم موبقا
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And a day, He says: "Call my partners those whom you claimed/alleged." So they called them, so they did not answer/reply to them, and We made/put between them a barrier/shut off.
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Wayawma yaqoolu nadoo shuraka-iya allatheena zaAAamtum fadaAAawhum falam yastajeeboo lahum wajaAAalnabaynahum mawbiqan
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| 53. * |
And the Sinful shall see the fire and apprehend that they have to fall therein: no means will they find to turn away therefrom.
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The guilty will see Hell, and will realize that they will fall into it. They will have no escape therefrom.
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وراى المجرمون النار فظنوا انهم مواقعوها ولم يجدوا عنها مصرفا
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And the criminals/sinners saw/understood the fire, so they thought/assumed that they (are)203falling/landing/expecting in it, and they did not find from it a diversion/return.
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Waraaalmujrimoona alnnara fathannoo annahum muwaqiAAoohawalam yajidoo AAanhamasrifan
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| 54. * |
We have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious.
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We have cited in this Quran every kind of example, but the human being is the most argumentative creature.
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ولقد صرفنا في هذا القران للناس من كل مثل وكان الانسان اكثر شئ جدلا
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And We had laid out/detailed linguistically in this the Koran to the people from every example/proverb, and the human/mankind was (the) most arguing/disputing thing.
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Walaqadsarrafnafee hathaalqur-ani lilnnasi min kulli mathalin wakana al-insanu akthara shay-in jadalan
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| 55. * |
And what is there to keep back men from believing, now that Guidance has come to them, nor from praying for forgiveness from their Lord, but that (they ask that) the ways of the ancients be repeated with them, or the Wrath be brought to them face to face?
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Nothing prevented the people from believing, when the guidance came to them, and from seeking the forgiveness of their Lord, except that they demanded to see the same (kind of miracles) as the previous generations, or challenged to see the retribution beforehand.
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ومامنع الناس ان يؤمنوا اذ جاءهم الهدى ويستغفروا ربهم الا ان تاتيهم سنة الاولين او ياتيهم العذاب قبلا
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And what prevented/forbid the people that (E) they believe when the guidance came to them? And they ask for forgiveness (from) their Lord? Except that the first's/beginner's law/manner comes to them or the punishment comes to them in front/facing front.
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WamamanaAAa alnnasa an yuminoo ithjaahumu alhudawayastaghfiroo rabbahum illaan tatiyahum sunnatu al-awwaleena aw ya\tiyahumu alAAathabu qubulan
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| 56. * |
We only send the apostles to give Glad Tidings and to give warnings: But the unbelievers dispute with vain argument, in order therewith to weaken the truth, and they treat My Signs as a jest, as also the fact that they are warned!
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We only send the messengers as simply deliverers of good news, as well as warners. Those who disbelieve argue with falsehood to defeat the truth, and they take My proofs and warnings in vain.
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ومانرسل المرسلين الا مبشرين ومنذرين ويجادل الذين كفروا بالباطل ليدحضوا به الحق واتخذوا اياتي وماانذروا هزوا
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And We do not send the messengers except (as) announcers of good news and warners/givers of notice, and those who disbelieved argue/dispute with/by the falsehood to nullify with it the truth, and they took My verses/evidences and what they were warned/given notice (with it) mockingly/making fun.
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Wamanursilu almursaleena illamubashshireena wamunthireena wayujadilu allatheena kafaroo bialbatili liyudhidoo bihi alhaqqa waittakhathooayatee wamaonthiroo huzuwan
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| 57. * |
And who doth more wrong than one who is reminded of the Signs of his Lord, but turns away from them, forgetting the (deeds) which his hands have sent forth? Verily We have set veils over their hearts lest they should understand this, and over their ears, deafness, if thou callest them to guidance, even then will they never accept guidance.
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Who are more evil than those who are reminded of their Lord's proofs, then disregard them, without realizing what they are doing. Consequently, we place shields on their hearts to prevent them from understanding it (the Quran), and deafness in their ears. Thus, no matter what you do to guide them, they can never ever be guided.
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ومن اظلم ممن ذكر بايات ربه فاعرض عنها ونسي ماقدمت يداه انا جعلنا على قلوبهم اكنة ان يفقهوه وفي اذانهم وقرا وان تدعهم الى الهدى فلن يهتدوا اذا ابدا
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And who (is) more unjust/oppressive than who was reminded with his Lord's evidences/signs/verses, so he objected/turned away from it, and he forgot what his two hands advanced/introduced/ undertook, We (E) had made/put covers/protections on their hearts/minds that they understand/know it, and in their ears deafness/weight, and if you call them to the guidance, so they will never/not be guided then ever (E).
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Waman athlamu mimmanthukkira bi-ayati rabbihi faaAArada AAanhawanasiya maqaddamat yadahu innajaAAalnaAAalaquloobihim akinnatan an yafqahoohu wafeeathanihim waqran wa-in tadAAuhum ilaalhudafalan yahtadoo ithan abadan
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| 58. * |
But your Lord is Most forgiving, full of Mercy. If He were to call them (at once) to account for what they have earned, then surely He would have earned, then surely He would have hastened their punishment: but they have their appointed time, beyond which they will find no refuge.
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Yet, your Lord is the Forgiver, full of mercy. If He called them to account for their deeds, He would annihilate them right there and then. Instead, He gives them a respite until a specific, predetermined time; then they can never escape.
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وربك الغفور ذو الرحمة لو يؤاخذهم بما كسبوا لعجل لهم العذاب بل لهم موعد لن يجدوا من دونه موئلا
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And your Lord (is) the forgiving, (owner) of the mercy, if He punishes/takes them because (of)what they gained/gathered/acquired, He would have hurried/hastened for them the torture, but for them (is) an appointment, they will never/not find from other than it a shelter/refuge.
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Warabbuka alghafooruthoo alrrahmati law yu-akhithuhum bimakasaboo laAAajjala lahumu alAAathaba bal lahum mawAAidun lan yajidoo min doonihi maw-ilan
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| 59. * |
Such were the populations we destroyed when they committed iniquities; but we fixed an appointed time for their destruction.
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Many a community we annihilated because of their transgressions; we designated a specific time for their annihilation.
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وتلك القرى اهلكناهم لما ظلموا وجعلنا لمهلكهم موعدا
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And those are the villages/urban cities, We destroyed them when they caused injustice/oppression, and We made/put for their death/destruction an appointment.
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Watilka alquraahlaknahum lammathalamoo wajaAAalnalimahlikihim mawAAidan
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| 60. * |
Behold, Moses said to his attendant, "I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel."
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Moses said to his servant, "I will not rest until I reach the point where the two rivers meet, no matter how long it takes."
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واذ قال موسى لفتاه لاابرح حتى ابلغ مجمع البحرين او امضي حقبا
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And when Moses said to his youth/servant, I will not leave/depart until I reach the two seas'/oceans'/rivers' place of meeting (point of joint), or I pass/complete a period of time.
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Wa-ithqala moosalifatahu laabrahuhattaablugha majmaAAa albahrayni aw amdiyahuquban
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| 61. * |
But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.
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When they reached the point where they met, they forgot their fish, and it found its way back to the river, sneakily.
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فلما بلغا مجمع بينهما نسيا حوتهما فاتخذ سبيله في البحر سربا
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So when they (B) reached (a) place of meeting (point of joint) between them (B) (the two seas/oceans/rivers), they (B) forgot their (B)'s fish/large fish/whale, so it took/received its path in the sea/ocean/river sneaking away (it escaped into the body of water).
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FalammabalaghamajmaAAa baynihimanasiyahootahumafaittakhatha sabeelahu fee albahri saraban
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| 62. * |
When they had passed on (some distance), Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey."
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After they passed that point, he said to his servant, "Let us have lunch. All this traveling has thoroughly exhausted us."
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فلما جاوزا قال لفتاه اتنا غداءنا لقد لقينا من سفرنا هذا نصبا
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So when they (B) crossed/passed through he said to his youth/servant : "Give/bring us our breakfast/lunch, we had met/found hardship/fatigue from this our journey/voyage."
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Falammajawazaqala lifatahuatinaghadaanalaqad laqeenamin safarinahathanasaban
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| 63. * |
He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!"
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He said, "Remember when we sat by the rock back there? I paid no attention to the fish. It was the devil who made me forget it, and it found its way back to the river, strangely."
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قال ارايت اذا اوينا الى الصخرة فاني نسيت الحوت وماانسانيه الا الشيطان ان اذكره واتخذ سبيله في البحرعجبا
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He said: "Did you see/understand when we took refuge to the rock, so that I, I forgot the fish/large fish/whale and nothing made me forget it that I remember it except the devil, and it took/received its way path in the sea/ocean/river (in) astonishment/surprise/amazement."
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Qala araayta ithawaynailaalssakhrati fa-innee naseetu alhoota wamaansaneehu illaalshshaytanu an athkurahu waittakhatha sabeelahu fee albahri AAajaban
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| 64. * |
Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come).
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(Moses) said, "That was the place we were looking for." They traced their steps back.
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قال ذلك ماكنا نبغ فارتدا على اثارهما قصصا
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He said: "That (is) not (what) we were wishing/desiring." So they (B) returned on their (B)'s tracks/marks following/tracking.
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Qalathalika makunnanabghi fairtaddaAAalaatharihimaqasasan
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| 65. * |
So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence.
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They found one of our servants, whom we blessed with mercy, and bestowed upon him from our own knowledge.
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فوجدا عبدا من عبادنا اتيناه رحمة من عندنا وعلمناه من لدنا علما
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So they (B) found a worshipper/slave from Our worshippers/slaves, We gave/brought him from at Us mercy, and We taught/instructed him from at Us knowledge.
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FawajadaAAabdan min AAibadinaataynahu rahmatan min AAindinawaAAallamnahu min ladunnaAAilman
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| 66. * |
Moses said to him: "May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?"
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Moses said to him, "Can I follow you, that you may teach me some of the knowledge and the guidance bestowed upon you?"
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قال له موسى هل اتبعك على ان تعلمن مما علمت رشدا
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Moses said to him: "Do I follow you, on that you teach/instruct me from what you were taught/instructed correct/right guidance?"
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Qala lahu moosahal attabiAAuka AAalaan tuAAallimani mimmaAAullimta rushdan
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| 67. * |
(The other) said: "Verily thou wilt not be able to have patience with me!"
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He said, "You cannot stand to be with me.
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قال انك لن تستطيع معي صبرا
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He said: "That you will never/not be able (to have) patience with me."
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Qala innaka lan tastateeAAa maAAiyasabran
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| 68. * |
"And how canst thou have patience about things about which thy understanding is not complete?"
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"How can you stand that which you do not comprehend?"
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وكيف تصبر على مالم تحط به خبرا
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And how (do) you be patient on what you did not comprehend/encircle with it a knowledge/information ?204
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Wakayfa tasbiru AAalamalam tuhitbihi khubran
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| 69. * |
Moses said: "Thou wilt find me, if Allah so will, (truly) patient: nor shall I disobey thee in aught."
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He said, "You will find me, GOD willing, patient. I will not disobey any command you give me."
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قال ستجدني ان شاء الله صابرا ولااعصي لك امرا
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He Said: "You will find me if God wanted/willed patient, and I (will) not disobey for you an order/command."
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Qala satajidunee in shaa Allahusabiran walaaAAsee laka amran
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| 70. * |
The other said: "If then thou wouldst follow me, ask me no questions about anything until I myself speak to thee concerning it."
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He said, "If you follow me, then you shall not ask me about anything, unless I choose to tell you about it."
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قال فان اتبعتني فلا تسألن عن شئ حتى احدث لك منه ذكرا
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He Said: "So if you followed me, so do not ask/question me on (about) a thing, until I initiate/tell to you from it a reminder/remembrance."
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Qala fa-ini ittabaAAtanee falatas-alnee AAan shay-inhattaohditha laka minhuthikran
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| 71. * |
So they both proceeded: until, when they were in the boat, he scuttled it. Said Moses: "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!"
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So they went. When they boarded a ship, he bore a hole in it. He said, "Did you bore a hole in it to drown its people? You have committed something terrible."
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فانطلقا حتى اذا ركبا في السفينة خرقها قال اخرقتها لتغرق اهلها لقد جئت شيئا امرا
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So they (B) left/set out until when they (B) rode/boarded in the ship/boat, he made a hole/opening (in) it, he (Moses) said: "Did you make a hole/opening (in) it to drown/sink its people ? You had come (with) a strange/denied thing."
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Faintalaqahattaitharakibafee alssafeenati kharaqahaqala akharaqtahalitughriqa ahlahalaqad ji\ta shay-an imran
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| 72. * |
He answered: "Did I not tell thee that thou canst have no patience with me?"
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He said, "Did I not say that you cannot stand to be with me?"
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قال الم اقل انك لن تسطيع معي صبرا
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He said: "Did I not say that you will never/not be able (to have) patience with me?"
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Qala alam aqul innaka lan tastateeAAa maAAiyasabran
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| 73. * |
Moses said: "Rebuke me not for forgetting, nor grieve me by raising difficulties in my case."
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He said, "I am sorry. Do not punish me for my forgetfulness; do not be too harsh with me."
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قال لاتؤاخذني بما نسيت ولاترهقني من امري عسرا
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He said: "Do not take/punish me with what I forgot, and do not burden/oppress me from my matter/affair (with) difficult(ty)/strained circumstances."
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Qala latu-akhithnee bimanaseetu walaturhiqnee min amree AAusran
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| 74. * |
Then they proceeded: until, when they met a young man, he slew him. Moses said: "Hast thou slain an innocent person who had slain none? Truly a foul (unheard of) thing hast thou done!"
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So they went. When they met a young boy, he killed him. He said, "Why did you kill such an innocent person, who did not kill another person? You have committed something horrendous."
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فانطلقا حتى اذا لقيا غلاما فقتله قال اقتلت نفسا زكية بغير نفس لقد جئت شيئا نكرا
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So they (B) left/set out until when they (B) met/found a servant/boy, so he killed him. He (Moses) said: "Did you kill a pure self without a self? You had come (with) an awful/obscene thing."
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Faintalaqahattaithalaqiyaghulaman faqatalahu qala aqatalta nafsan zakiyyatan bighayri nafsin laqad ji\ta shay-an nukran
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| 75. * |
He answered: "Did I not tell thee that thou canst have no patience with me?"
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He said, "Did I not tell you that you cannot stand to be with me?"
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قال الم اقل لك انك لن تستطيع معي صبرا
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He Said: "Did I not say to you, that you will never/not be able (to have) patience with me?"
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Qala alam aqul laka innaka lan tastateeAAa maAAiyasabran
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| 76. * |
(Moses) said: "If ever I ask thee about anything after this, keep me not in thy company: then wouldst thou have received (full) excuse from my side."
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He said, "If I ask you about anything else, then do not keep me with you. You have seen enough apologies from me."
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قال ان سالتك عن شئ بعدها فلاتصاحبني قد بلغت من لدني عذرا
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He said: "If I asked/questioned you, about a thing after it, so do not accompany/befriend me, you had reached an excuse from at me."
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Qala in saaltuka AAan shay-in baAAdahafalatusahibnee qad balaghta min ladunnee AAuthran
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| 77. * |
Then they proceeded: until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. (Moses) said: "If thou hadst wished, surely thou couldst have exacted some recompense for it!"
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So they went. When they reached a certain community, they asked the people for food, but they refused to host them. Soon, they found a wall about to collapse, and he fixed it. He said, "You could have demanded a wage for that!"
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فانطلقا حتى اذا اتيا اهل قرية استطعما اهلها فابوا ان يضيفوهما فوجدا فيها جدارا يريد ان ينقض فاقامه قال لو شئت لاتخذت عليه اجرا
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So they (B) left/set out until when they (B) came (to) a village/urban city, they asked its people to be fed, so they refused/hated that they have them (B) as guests/help them, so they (B) found in it a wall wanting that to fall down/be wrecked, so he raised it, he (Moses) said: "If you wanted/willed you would have taken/received on (for) it a wage/fee."
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Faintalaqahattaithaatayaahla qaryatin istatAAamaahlahafaabaw an yudayyifoohumafawajadafeehajidaran yureedu an yanqadda faaqamahu qala law shi\ta laittakhathta AAalayhi ajran
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| 78. * |
He answered: "This is the parting between me and thee: now will I tell thee the interpretation of (those things) over which thou wast unable to hold patience.
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He said, "Now we have to part company. But I will explain to you everything you could not stand.
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قال هذا فراق بيني وبينك سأنبئك بتاويل مالم تستطع عليه صبرا
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He said: "This (is) separation between me and between you, I will inform you with (an) explanation/interpretation on (of) what you were not able (to have) patience on it."
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Qala hathafiraqu baynee wabaynika saonabbi-oka bita\weeli malam tastatiAA AAalayhisabran
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| 79. * |
"As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.
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"As for the ship, it belonged to poor fishermen, and I wanted to render it defective. There was a king coming after them, who was confiscating every ship, forcibly.
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اما السفينة فكانت لمساكين يعملون في البحر فاردت ان اعيبها وكان وراهم ملك ياخذ كل سفينة غصبا
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As for the ship/boat, so it was to (owned by) poorest of poor/poor oppressed working in the sea/ocean/river, so I wanted that I defect it, and behind them was a king he takes/receives every ship/boat forcefully/unjustly/violently.
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Ammaalssafeenatu fakanat limasakeena yaAAmaloona fee albahri faaradtu an aAAeebahawakana waraahum malikun ya\khuthu kulla safeenatin ghasban
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| 80. * |
"As for the youth, his parents were people of Faith, and we feared that he would grieve them by obstinate rebellion and ingratitude (to Allah and man).
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"As for the boy, his parents were good believers, and we saw that he was going to burden them with his transgression and disbelief.
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واما الغلام فكان ابواه مؤمنين فخشينا ان يرهقهما طغيانا وكفرا
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And as for the boy/servant, so his parents were believing, so We feared that he burdens/oppresses them (with) tyranny/arrogance and disbelief.
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Waammaalghulamu fakana abawahu mu\minayni fakhasheenaan yurhiqahumatughyanan wakufran
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| 81. * |
"So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection.
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|
"We willed that your Lord substitute in his place another son; one who is better in righteousness and kindness.
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فاردنا ان يبدلهما ربهما خيرا منه زكاة واقرب رحما
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So We wanted/intended that their (B)'s Lord exchanges/substitutes (for) them (B) better than him and purification/correction and nearer/closer (in) mercy/relation.
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Faaradnaan yubdilahumarabbuhumakhayran minhu zakatan waaqraba ruhman
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| 82. * |
"As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So thy Lord desired that they should attain their age of full strength and get out their treasure - a mercy (and favour) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience."
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"As for the wall, it belonged to two orphan boys in the city. Under it, there was a treasure that belonged to them. Because their father was a righteous man, your Lord wanted them to grow up and attain full strength, then extract their treasure. Such is mercy from your Lord. I did none of that of my own volition. This is the explanation of the things you could not stand."
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واما الجدار فكان لغلامين يتيمين في المدينة وكان تحته كنز لهما وكان ابوهما صالحا فاراد ربك ان يبلغا اشدهما ويستخرجا كنزهما رحمة من ربك ومافعلته عن امري ذلك تاويل مالم تسطع عليه صبرا
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And as for the wall, so it was (belonging) to two boys, two orphans in the city/town, and under it was a treasure/buried treasure for them (B), and their (B)'s father was correct/righteous, so your Lord wanted/willed that they (B) reach their (B)'s maturity/strength, and they (B) bring out their (B)'s treasure/buried treasure, mercy from your Lord, and I did not make/do it from my matter/affair, that (is) explanation/interpretation (of) what you were not able (to have) patience on it.
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Waammaaljidaru fakana lighulamayni yateemayni fee almadeenati wakana tahtahu kanzun lahumawakana aboohumasalihan faarada rabbuka an yablughaashuddahumawayastakhrijakanzahumarahmatan min rabbika wamafaAAaltuhu AAan amreethalika ta\weelu malam tastiAA AAalayhisabran
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| 83. * |
They ask thee concerning Zul-qarnain. Say, "I will rehearse to you something of his story."
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They ask you about Zul-Qarnain. Say, "I will narrate to you some of his history."
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ويسألونك عن ذي القرنين قل ساتلو عليكم منه ذكرا
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And they ask/question you about (owner) of the two horns/powers/glories, Say: "I will read/recite on (to) you from him a reminder/remembrance."
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Wayas-aloonaka AAanthee alqarnayni qul saatloo AAalaykum minhuthikran
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| 84. * |
Verily We established his power on earth, and We gave him the ways and the means to all ends.
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We granted him authority on earth, and provided him with all kinds of means.
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انا مكنا له في الارض واتيناه من كل شئ سببا
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We have highly positioned/strengthened for him in the earth/Planet Earth, and We gave/brought him from every thing a reason/motive/connection.205
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Innamakkannalahu fee al-ardi waataynahu min kulli shay-in sababan
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| 85. * |
One (such) way he followed,
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Then, he pursued one way.
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فاتبع سببا
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So he followed a reason/motive/connection.
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FaatbaAAa sababan
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| 86. * |
Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: "O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness."
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When he reached the far west, he found the sun setting in a vast ocean, and found people there. We said, "O Zul-Qarnain, you can rule as you wish; either punish, or be kind to them."
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حتى اذا بلغ مغرب الشمس وجدها تغرب في عين حمئة ووجد عندها قوما قلنا ياذا القرنين اما ان تعذب واما ان تتخذ فيهم حسنا
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Until when he reached the sun's sunset/west, he found it departing/declining (setting) in (at a) water well/spring mixed with black (foul) mud, and he found at it a nation, We said: "You (owner) of the two horns/powers/glories, either that you torture, and either you take in them a goodness/beauty."
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Hattaithabalagha maghriba alshshamsi wajadahataghrubu fee AAayninhami-atin wawajada AAindahaqawman qulnayathaalqarnayni immaan tuAAaththiba wa-immaan tattakhitha feehimhusnan
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| 87. * |
He said: "Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before).
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He said, "As for those who transgress, we will punish them; then, when they return to their Lord, He will commit them to more retribution.
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قال اما من ظلم فسوف نعذبه ثم يرد الى ربه فيعذبه عذابا نكرا
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He said: "As for who caused injustice/oppression, so we will/shall torture him, then he be returned to his Lord, so He tortures him an awful/obscene/severe torture."
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